大乘起信論義記 3.126

3.126

In the answer there are two parts: first, a single sentence stating that internal perfuming is not absent in the universal essence; second, explaining that defilement and purity depend on conditions, demonstrating how prior and posterior come about. In this text there are two parts: first, in terms of defiled delusions, they have thickness and thinness in relation to dependent arising; second, in terms of pure dharmas, their dependence on conditions accounts for differences in prior and posterior. In the former, the phrase from "yet there is immeasurable... not the same" means that the ground of abiding of fundamental avidyā originally has differences in its own nature according to the thickness or thinness in different persons: those in whom it is thick do not have faith, while those in whom it is thin have faith, and the same applies to prior and posterior; it is not that the internal perfuming causes it to be so. "Afflictions more numerous than the sands of the Ganges arise in variation based on avidyā" refers to the ignorance regarding the phenomenal matters of the various dharma-gates arising from avidyā, subsumed under the coarse division of the cognitive hindrance. "The afflictions of view of self and affection-defilement" refers to the four grounds of abiding of affliction arising from avidyā, subsumed under the affliction hindrance. From "all such" onward concludes both of the previous two kinds of affliction as arising based on fundamental avidyā; by this meaning, prior and posterior are not uniform. Because the differences in the nature of such delusions are immeasurable, and their sequence of prior and posterior is difficult to know, only the Buddha can comprehend them.